Separation and Service Part 1

Separation and Service.

by James Hudson Taylor.

INTRODUCTORY.

For many years these chapters had no special interest to me; but I have never ceased to be thankful that I was early led to read the Word of G.o.d in regular course: it was through this habit that these chapters first became specially precious to me. I was travelling on a missionary tour in the province of CHEH-KIANG, and had to pa.s.s the night in a very wicked town. All the inns were dreadful places; and the people seemed to have their consciences seared, and their hearts sealed against the Truth. My own heart was oppressed, and could find no relief; and I awoke the next morning much cast down, and feeling spiritually hungry and thirsty indeed.

On opening my Bible at the seventh chapter of Numbers, I felt as though I could not then read that long chapter of repet.i.tions; that I _must_ turn to some chapter that would feed my soul. And yet I was not happy in leaving my regular portion; so after a little conflict I resolved to read it, praying to G.o.d to bless me, even through Numb. vii. I fear there was not much faith in the prayer; but oh! how abundantly it was answered, and what a feast G.o.d gave me! He revealed to me His own great heart of love, and gave me the key to understand this and the previous chapter as never before. May G.o.d make our meditations upon them as helpful to others as they were then and have ever since continued to be to myself.

Much is revealed in these chapters in germ which is more fully brought out in the New Testament. Under the Old Covenant many blessings were enjoyed in measure and for a season, which in this dispensation are ours in their fulness and permanence. For instance, the atoning sacrifices of the seventh month had to be repeated every year; but CHRIST, in offering Himself once for all, perfected for ever them that are sanctified. The Psalmist needed to pray, "Take not Thy HOLY SPIRIT from me;" but CHRIST has given us the COMFORTER to abide with us for ever. In like manner the Israelite might vow the vow of a Nazarite and separate himself unto G.o.d for a season; but it is the privilege of the Christian believer to know himself as always separated to G.o.d. Many other lessons, which are hidden from careless and superficial readers, are suggested by these chapters, which the HOLY SPIRIT will reveal to prayerful students of His most precious and most perfect Book.

The portions we have selected consist of first a short chapter, and then a very long one, which at first sight appears to have no special connection with it. But on more careful reflection we shall see that the order of the subjects referred to shows that there is really a natural and close connection between them. We shall find that Separation to G.o.d is followed by Blessing from G.o.d; and that those who receive large blessing from Him, in turn render to Him acceptable Service: service in which G.o.d takes delight, and which He places in everlasting remembrance.

PART I.

Separation to G.o.d.

NUMB. VI. 1-21.

THE INSt.i.tUTION OF THE ORDER OF NAZARITES.

The first twenty-one verses of Numb. vi. give us an account of the inst.i.tution and ordinances of the order of Nazarites. And let us note at the outset that this inst.i.tution, like every other good and perfect gift, came from above; that G.o.d Himself gave this privilege--unasked--to His people; thereby showing His desire that "whosoever will" of His people may be brought into closest relations.h.i.+p to Himself.

It was very gracious of G.o.d to _permit_ His people to become Nazarites.

Israel might have been "a kingdom of priests;" but through their own sin they had nationally forfeited this privilege, and a special family had been set apart to the priesthood. G.o.d, however, still opened the way for individuals who wished to draw near to Him to do so, and for any period which their own hearts might dictate.

But it is important to notice that though the vow might only be one of temporary consecration, yet it involved while it lasted an

ABSOLUTE ACCEPTANCE

of the will of G.o.d, even in regard to matters which might appear trivial and unimportant. So, in the present day, G.o.d is willing to give to His people fulness of blessing, but it must be on His own lines. Though we are not our own, it is, alas! possible to live as though we were; devotion to G.o.d is still a voluntary thing; hence the differences of attainment among Christians. While salvation is a free gift, the "winning CHRIST" can only be through unreserved consecration and unquestioning obedience. Nor is this a hards.h.i.+p, but the highest privilege.

Let us now look into the law of the Nazarite.

IMPLICIT OBEDIENCE: verses 3, 4.

_"He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk."_

The first thing that we note is, that as the obedience of Adam was tested in the Garden by the prohibition of one tree--a tree pleasant to look upon, and good for food--so was the obedience of the Nazarite tested. He was not forbidden to eat poison berries, nor was he merely required to abstain from the wine and strong drink which might easily become a snare; fresh grapes and dried raisins were equally prohibited.

It was not that the thing was harmful in itself, but that the doing the will of G.o.d, in a matter of seeming indifference, was essential to his acceptance.

Not less true is this of the Christian Nazarite. Whether he eat or drink, or whatsoever he do, the will of G.o.d and not self-indulgence must be his one aim. Christians often get into perplexity about worldly allurements by asking, Where is the sin of this, or the danger of that?

There _may_ be danger that the questioner cannot see: Satan's baits often skilfully conceal a sharp hook; but supposing that the thing be harmless, it does not follow that it would be pleasing to G.o.d, or spiritually helpful.

The fruit of the vine is a type of earth-born pleasures; those who would enjoy Nazarite nearness to G.o.d must count His love "better than wine."

To win CHRIST, the Apostle Paul gladly suffered the loss of all things, and counted them as dross and dung for the excellency of the knowledge of CHRIST JESUS his LORD. The things he gave up were not bad things, but good--things that in themselves were gain to him; and CHRIST Himself for our redemption emptied Himself, and came to seek not His own, but the will of Him that sent Him.

The highest service demands the greatest sacrifice, but it secures the fullest blessing and the greatest fruitfulness. CHRIST _could not remain in His FATHER'S bosom and redeem the world; missionaries cannot win the heathen and enjoy their home surroundings; nor can they be adequately sustained without the loving sacrifices of many friends and donors. You, dear reader, know the MASTER'S choice; what is YOURS? is it to do His will even if it mean to leave all for Him, to give all to Him?_

ENTIRE CONSECRATION: verse 5.

_"All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow."_

We have already seen that G.o.d tested the obedience of the Nazarite in the matter of food: pleasing G.o.d was rather to be chosen than the most tempting cl.u.s.ter of grapes. But in the foregoing words we find that his obedience is further tested, and this in a way which to many might prove a more severe trial. G.o.d claims the right of determining the personal appearance of His servant, and directs that separated ones should be manifestly such. To many minds there is the greatest shrinking from appearing peculiar; but G.o.d would often have His people unmistakably peculiar. We sometimes hear the argument, "all the world" thinks this, or does that, given as a reason for our doing likewise; but that is an argument that should have no weight with the Christian, who is commanded _not_ to be conformed to the world. While we are not to seek to be peculiar for its own sake, we are not to hesitate to be so when duty to G.o.d renders it necessary, or when the privilege of self-denial for the benefit of others calls for it.

Further, this command again reminded the Nazarite that he was not his own, but was utterly the LORD'S; that G.o.d claimed the very hair of his head. He was not at liberty to cut or trim it as he saw fit, nor to wear it as long or as short as might be agreeable to himself. So absolute was G.o.d'S claim upon him, that not merely while his vow lasted was that hair to be recognised as G.o.d'S possession, but when his vow was fulfilled the whole of it was to be shaved off, and was to be burnt upon the altar.

Like the burnt-offering, it was to be recognised as for G.o.d'S use alone, whether or not any utilitarian purpose were accomplished by the sacrifice.

So now, in the present dispensation, we are told "the very hairs of your head are all numbered"--so minute is G.o.d'S care for His people, so watchful is He over all that affects them. It is beautiful to see the fond love of a young mother as she pa.s.ses her fingers through the silken locks of her darling child--her treasure and her delight; _but she never counts those hairs_. He only, who is the source of mother-love, does that! And shall not _we_, who are not our own, but bought with a price, _gladly_ render to Him _all_ we are and have--every member of our body, every fibre of our being, every faculty of our mind, all our will-power, and all our love?

HOLINESS TO THE LORD: verses 6-8.

_"All the days that he separateth himself unto the LORD he shall come at no dead body. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because the consecration of his G.o.d is upon his head. All the days of his separation he is holy unto the LORD."_

Here we have a most solemn and important prohibition--to refrain from all uncleanness caused by contact with death. Death is the wages of sin: the consecrated one was alike to keep aloof from sin and from its consequences.

No requirement of G.o.d'S Word is more clear than the command to honour and obey our earthly parents; but even for his father or mother a Nazarite might not _defile_ himself: "he that loveth father or mother more than ME, is not worthy of ME."

But let no young Christian think lightly of the requirements of parents, when these do _not_ conflict with G.o.d'S written Word. Young Christians are sometimes distressed because their desire to preach the Gospel to the heathen has been opposed by parents: such should be encouraged to _thank_ G.o.d for the obstacle; and to seek by prayer its removal. When they have learnt to move man through G.o.d at home, they will be the better prepared to do the same thing in the mission-field. Where there is fitness for the work, the way will probably be made plain after a time of patient waiting.

These verses teach us that mere contact with death is defiling: how vain then is the imagination of the unconverted that by dead works--the best efforts of those who are themselves dead in trespa.s.ses and sins--they can render themselves acceptable to G.o.d! The good works of the unsaved may indeed benefit their fellow-creatures; but until life in CHRIST has been received, they cannot please G.o.d.

UNWITTING DEFILEMENT: verses 9-12.

_"If any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: and the priest shall offer the one for a sin-offering, and the other for a burnt-offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespa.s.s-offering: but the days that were before shall be lost, because his separation was defiled."_

A most important truth is here taught--that even unwitting contact with death might bring sin upon the Nazarite. Sometimes we are tempted to excuse ourselves, and to forget the absolute sinfulness of sin, apart altogether from the question of premeditation, or even of consciousness, _at the time_, on our part. The one who became defiled, _was defiled_, whether intentionally or not; G.o.d'S requirement was absolute, and where not fulfilled the vow was broken; the sin-offering had to be offered, and the service recommenced.

THE HEINOUSNESS OF SIN.

The teaching here, and that of offerings for sins of ignorance, is much needed in this day, when there is a dangerous tendency in some quarters to regard sin as misfortune, and not as guilt. The awful _character_ of sin is shown to mankind by its _consequences_. Man's heart is so darkened by the Fall, and by personal sinfulness, that otherwise he would regard sin as a very small matter. But when we think of all the pain that men and women have endured since the Creation, of all the miseries of which this world has been witness, of all the sufferings of the animal creation, and of the eternal as well as temporal consequences of sin, we must see that that which has brought such a harvest of misery into the world is far more awful than sin-blinded men have thought it to be.

The highest evidence, however, of the terrible character of sin is to be found at the Cross; that it needed such a sacrifice--the sacrifice of the SON of G.o.d--to bring in atonement and everlasting salvation, is surely the most convincing proof of its heinous character.

Death was brought into the world by sin; and, like all the other consequences of sin, it is loathsome and defiling. Man seeks to adorn death; the pageantry of the funeral, the attractiveness of the cemetery, all show this. The Egyptian sought in vain to make the mortal body incorruptible by embalming it. But we have to bury our dead out of our sight, and the believer is taught to look forward to the resurrection.

CLEANSING ONLY THROUGH SACRIFICE.